What is God’s chief end for man? To glorify man and enjoy him forever. This is not quite the catechism question we are used to hearing, but it is just as true as the one with which we are familiar. God created man for glory, and he himself would bestow that glory on the man. In the incarnation of the eternal Word we see God’s intention for man realized: glorified flesh. John tells us that “the Word was made flesh and tabernacled among us, and we beheld his glory, the glory as of the only begotten, full of grace and truth.” (Jn 1.14) We behold the glory of God in flesh, the flesh of man.

The Hebrew word for “glory” speaks about something that is weighty. Glory is heavy. Glory is the regal robe and crown of the king that sits heavy on his body making him a sight to behold while also reminding him of the weightiness of his responsibility. Glory is the vestments of the high priest in Israel by which he reflects the beauty of God and his people while also carrying the tremendous responsibility to God and for his people. Wherever God adds weight to our lives through privilege and responsibility, he is glorifying us. (more…)

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We Americans tend to be an impatient lot. (I’m sure other cultures have their own problems with impatience, but I am writing as an American.) Patiently waiting for things is practically a thing of the past. If I want to know something, I can simply talk to my phone, and I will get a million possible answers in .34 seconds. If I want something, I need only tap a few things on a screen and, sometimes, by the end of the day, I can have it. I need … I want … answers fast. Who has time anymore to wait on things with all of our time-saving mechanisms?

Then we come to the Bible. The Bible is an ancient book with laws concerning white hairs growing out of sores, where you may and may not defecate, and how to deal with goring oxen. There are odd stories about an axe head floating, a man being swallowed by a great fish, and some guy name Jacob being touched on his thigh so that he walked with a limp the rest of his life (therefore, “the children of Israel do not eat the muscle that shrank, which is on the hip socket, because he touched the socket of Jacob’s hip in the muscle that shrank.” Gen 32.32). You come to the New Testament letters and there is a quite a bit about Jews and Gentiles and their relationships with one another. What use is all of this stuff? (more…)

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The heavens declare the glory of God;
And the firmament shows His handiwork.
Day unto day utters speech,
And night unto night reveals knowledge.
There is no speech nor words;
Their voice is not heard.
Their line has gone out through all the earth,
And their words to the end of the world. (Psalm 19.1-4)

If you will but look up, you can see the glory of God; his beauty, wisdom, and power. As the sun takes its path through sky, as the constellations proclaim the times of the year, and as we are overwhelmed by the vastness and beauty of the sky (or what the Bible calls “the firmament” or “the heavens”), the creation itself is wordlessly proclaiming to all the inhabitants of the world the truth about the God who created all things.

In theological parlance this is called “natural” or “general revelation.” General revelation is distinct from “special revelation.” Special revelation is God revealing himself in the Scriptures and ultimately in Christ Jesus. We need special revelation in order to be saved. Paul makes it clear in the beginning of Romans that general revelation is enough to reveal the truth about God but not enough to save (Rom 1.19-23). General revelation is enough revelation to condemn but not enough to save.

Psalm 19 is a classic passage used to speak about the distinction between general revelation and special revelation. In the first part of the Psalm, David sings of how the creation wordlessly proclaims the glory of God. Then, in the latter part of the Psalm, he turns his attention to extolling the special revelation of God’s Law.

In what seems to be an odd move, Paul uses Psalm 19.4 in Romans 10.18 to refute any arguments that the Jews haven’t heard the gospel. “But I ask, have they not heard? Indeed they have, for ‘Their voice has gone out to all the earth, and their words to the ends of the world.’”

Is Paul contradicting what he said in the opening of his letter? Is he now saying, “Well, general revelation really does preach the gospel?” I don’t think so.

Within this little section of Romans (10.14-21), Paul refers to a number of different passages in Isaiah. All of these passages deal within their contexts with how God is making a new creation through his Suffering Servant. Paul’s argument is that this new creation has begun and is embodied in Christ Jesus. The Jews as well as the Gentiles can see this new creation in the church. And that is where Psalm 19 comes in.

While there is no doubt Psalm 19 sings of the literal creation of firmament, sun, moon, and stars, the firmament and all of the heavenly bodies are images of the people of God. God promised Abraham that his children would be like the stars of heaven (Gen 15.5; 22.17; 26.4). This was a promise, not only of the number of Abraham’s descendants, but of their position in the world. Just as the sun, moon, and stars were seated in the heavenly places to rule over the earth, determining times and seasons (Gen 1.14-19), so Abraham’s children would be seated in heavenly places, ruling the earth.

Joseph and Jacob certainly understood this relationship. When Joseph had a dream that the sun, moon, and eleven stars/constellations would bow down to his constellation, Jacob replied, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?” (Gen 37.10) Joseph and Jacob understood that they were the heavenly bodies who ruled the earth.

What is happening after Christ comes is a firmament rearrangement. The Gentiles are now being seated as stars in accordance with the promise to Abraham that all the families of the earth would be blessed (Gen 12.1-3). The Jews are seeing this new firmament arrangement in the church. New relationships are being created. The old walls of separation have been broken down (Eph 2.11-22). Now, in Christ, we are all seated in heavenly places (Eph 1.20; 2.6).

Paul’s use of Psalm 19.4 is, I believe, a reference to this new situation. The Jews are hearing the wordless proclamation of the gospel by looking at the church and its new Jew-Gentile make-up. By this proclamation they are being summonsed by the King and his ambassadors to whole-hearted allegiance to Jesus as Lord; a summons that includes being a part of this renovated family of God.

The proclamation of the gospel by means of the spoken word is indispensable to the gospel ministry. People must hear of the life, death, resurrection, and ascension of Jesus. They must hear how their sins can be forgiven and how they can have true life.

But the spoken word must never stand alone. The church must wordlessly proclaim the gospel in the way we live our live together. People must see how we love one another. People must see how we live in healthy male-female relationships. People must see how we deal with sin appropriately. People must see how broken lives are being mended. In short, we heavenly bodies must proclaim the glory of God–his beauty, wisdom, and power–in our lives together. Only as we do this are we faithful ministers of the gospel.

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All men long to be justified. That is, all men long to be in the right, to be vindicated. In our sin we seek this vindication in various ways and from different sources. We need approval. We need to know that we are accepted by someone. So we look to certain people to tell us that we are approved and accepted. (more…)

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I don’t know if you’ve heard, but this is the five-hundredth anniversary of the Reformation. Celebrations are going on all around the world, and rightly so. Though the cause for and the consequences of the Reformation are sad in many respects, there is much for which we can be thankful. It is sad that the Western Church fell into such moral and doctrinal error that such a radical surgery had to occur. But we are grateful that God had mercy on us by delivering us from the errors that corrupted the church. It is sad that the unintended consequence of the Reformation was the splintering of the church into denominations. But we are grateful that God is sanctifying his church through our differences and will one day bring the entire church back together in perfect unity in accordance with the prayer of our Savior.

Much has been done. There is still much to do. As Protestant churches are infused once again with this sense of our historical identity, it can be a temptation to get into a “reformation mode” that is characterized by a zeal for what the church ought to be, falling in love with the idea or ideal of the church, but not loving the church as she is.

There is nothing wrong with ideals. They are necessary to keep us pressing forward. Through the history of the world God himself has laid out the standards for which his people ought to strive. Through his direct commands as well as imaging his people in the Tabernacle, Temple, and the New Jerusalem (Rev 21–22), we are given the standards, the ideals, for which we are to strive.

But sometimes we fall in love with the idea of the church instead of loving the church itself; the church as she is and not just what she ought to be. We imagine this place of perfect peace and harmony, where everyone is doing what is right, and we are laughing and joyful all the time. We love that place. But that is not the church we are a part of. It is out there somewhere, we are sure, but it is not the church of which I am presently a part.

In our love for the ideal, we can lose sight of the fact that peace and harmony in a sinful world come through forgiveness of the sins of others and their forgiveness of my sins. Joy in the church comes through longsuffering with one another, bearing the pain and hurt of, with, and from others. We servants are not greater than our Lord. If he had to endure suffering for the joy that was set before him (Heb 12.1-2), how much more will we have to endure suffering in order to enter joy?

Loving the church involves loving both God’s ideal for the church and the church as she is right now in history. Loving God’s ideal for the church keeps us encouraging one another to press forward. Loving God’s church as she is right now keeps us remembering that this is a lifelong process. We must be patiently content with where we are but never satisfied.

If you find yourself always discontent with the church, restless, nothing is ever good enough, not satisfied with progress, always thinking that some other church situation must be better, it might be that you are more in love with the idea of the church rather than loving the church itself. Sure, there is always reformation that needs to take place in the church. Part of that reformation might just be learning contentment with and loving the people who sit with you in worship every Sunday.

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